Suchergebnisse

This paper analyzes Peter Berger's theory of secularization, its main arguments and recent developments in general described as the theory of desecularization. The first part of the text examines Berger's theory of religion as the sacred canopy and secularization as the process in which religious symbols and institutions loose their dominance in the contemporary society. The second part focuses on the recent developments in Berger's theory of secularization which is usually described as the theory of desecularization, its main arguments and factors. The third part presents arguments of main critique (Steve Bruce) and supporters (Grace Davie, Danièle Hervieu-Leger) of recent developments within Berger's theory of secularization. The paper ends with the generalizing insights into Berger's secularization and desecularization theories and their application for contemporary societies. The author concludes that desecularization theory should be tested within the societies of the new member states of the European Union; she also emphasizes that Berger's classical distinction between objective and subjective secularization remains useful tool for the analysis of religion in contemporary society.

This paper analyzes Peter Berger's theory of secularization, its main arguments and recent developments in general described as the theory of desecularization. The first part of the text examines Berger's theory of religion as the sacred canopy and secularization as the process in which religious symbols and institutions loose their dominance in the contemporary society. The second part focuses on the recent developments in Berger's theory of secularization which is usually described as the theory of desecularization, its main arguments and factors. The third part presents arguments of main critique (Steve Bruce) and supporters (Grace Davie, Danièle Hervieu-Leger) of recent developments within Berger's theory of secularization. The paper ends with the generalizing insights into Berger's secularization and desecularization theories and their application for contemporary societies. The author concludes that desecularization theory should be tested within the societies of the new member states of the European Union; she also emphasizes that Berger's classical distinction between objective and subjective secularization remains useful tool for the analysis of religion in contemporary society.

This paper analyzes Peter Berger's theory of secularization, its main arguments and recent developments in general described as the theory of desecularization. The first part of the text examines Berger's theory of religion as the sacred canopy and secularization as the process in which religious symbols and institutions loose their dominance in the contemporary society. The second part focuses on the recent developments in Berger's theory of secularization which is usually described as the theory of desecularization, its main arguments and factors. The third part presents arguments of main critique (Steve Bruce) and supporters (Grace Davie, Danièle Hervieu-Leger) of recent developments within Berger's theory of secularization. The paper ends with the generalizing insights into Berger's secularization and desecularization theories and their application for contemporary societies. The author concludes that desecularization theory should be tested within the societies of the new member states of the European Union; she also emphasizes that Berger's classical distinction between objective and subjective secularization remains useful tool for the analysis of religion in contemporary society.

The article aims to analyse the relationship between sociology and didactics of sociology. This relationship is analysed from different perspectives. Firstly didactics of sociology is analysed from the viewpoint of so-called didactics of social sciences and civic education. Secondly the article analyses the development of the interrelation between theory of education and sociology of education and searches the ideas for the conceptualization of didactics of sociology in this development. Three forms of the interrelation between theory of education and sociology of education are distinguished. Educational sociology emerged as normative and applied discipline that has assisted educational theory to articulate the educational aims and the means of their implementation. The sociology of education that emphasized the scientific and empirical rather than normative character was an alternative for the educational sociology and has revealed different aspects of education that were ignored by educational sociologists. The phenomena of the hidden curricula and its role in social and cultural reproduction were among them. The third form of interrelation is associated with the movement of public sociology. The proponents of public sociology put forward the questions of social function of sociology and the significance of sociological literacy for democratic society. The concept of public sociology stimulates the discussions about didactics of sociology. Thirdly the article searches the ideas for the interpretation of the relationship between sociology and didactics of sociology in the development of the liaisons between history and didactics of history. The concept of historical consciousness and understanding of historical culture solve the contradiction between academic history and didactics of history.

The article aims to analyse the relationship between sociology and didactics of sociology. This relationship is analysed from different perspectives. Firstly didactics of sociology is analysed from the viewpoint of so-called didactics of social sciences and civic education. Secondly the article analyses the development of the interrelation between theory of education and sociology of education and searches the ideas for the conceptualization of didactics of sociology in this development. Three forms of the interrelation between theory of education and sociology of education are distinguished. Educational sociology emerged as normative and applied discipline that has assisted educational theory to articulate the educational aims and the means of their implementation. The sociology of education that emphasized the scientific and empirical rather than normative character was an alternative for the educational sociology and has revealed different aspects of education that were ignored by educational sociologists. The phenomena of the hidden curricula and its role in social and cultural reproduction were among them. The third form of interrelation is associated with the movement of public sociology. The proponents of public sociology put forward the questions of social function of sociology and the significance of sociological literacy for democratic society. The concept of public sociology stimulates the discussions about didactics of sociology. Thirdly the article searches the ideas for the interpretation of the relationship between sociology and didactics of sociology in the development of the liaisons between history and didactics of history. The concept of historical consciousness and understanding of historical culture solve the contradiction between academic history and didactics of history.

The article aims to analyse the relationship between sociology and didactics of sociology. This relationship is analysed from different perspectives. Firstly didactics of sociology is analysed from the viewpoint of so-called didactics of social sciences and civic education. Secondly the article analyses the development of the interrelation between theory of education and sociology of education and searches the ideas for the conceptualization of didactics of sociology in this development. Three forms of the interrelation between theory of education and sociology of education are distinguished. Educational sociology emerged as normative and applied discipline that has assisted educational theory to articulate the educational aims and the means of their implementation. The sociology of education that emphasized the scientific and empirical rather than normative character was an alternative for the educational sociology and has revealed different aspects of education that were ignored by educational sociologists. The phenomena of the hidden curricula and its role in social and cultural reproduction were among them. The third form of interrelation is associated with the movement of public sociology. The proponents of public sociology put forward the questions of social function of sociology and the significance of sociological literacy for democratic society. The concept of public sociology stimulates the discussions about didactics of sociology. Thirdly the article searches the ideas for the interpretation of the relationship between sociology and didactics of sociology in the development of the liaisons between history and didactics of history. The concept of historical consciousness and understanding of historical culture solve the contradiction between academic history and didactics of history.

The article aims to analyse the relationship between sociology and didactics of sociology. This relationship is analysed from different perspectives. Firstly didactics of sociology is analysed from the viewpoint of so-called didactics of social sciences and civic education. Secondly the article analyses the development of the interrelation between theory of education and sociology of education and searches the ideas for the conceptualization of didactics of sociology in this development. Three forms of the interrelation between theory of education and sociology of education are distinguished. Educational sociology emerged as normative and applied discipline that has assisted educational theory to articulate the educational aims and the means of their implementation. The sociology of education that emphasized the scientific and empirical rather than normative character was an alternative for the educational sociology and has revealed different aspects of education that were ignored by educational sociologists. The phenomena of the hidden curricula and its role in social and cultural reproduction were among them. The third form of interrelation is associated with the movement of public sociology. The proponents of public sociology put forward the questions of social function of sociology and the significance of sociological literacy for democratic society. The concept of public sociology stimulates the discussions about didactics of sociology. Thirdly the article searches the ideas for the interpretation of the relationship between sociology and didactics of sociology in the development of the liaisons between history and didactics of history. The concept of historical consciousness and understanding of historical culture solve the contradiction between academic history and didactics of history.

This article deals with the question of religion in contemporary secular world, to be precise – the main questions are: what mean political and ethical aspects of religion which are in the focus of contemporary secular world, and what is the social sense (meaning) of religion? The author tries to answer these questions and to find theoretical origins of such attitude toward religion by analyzing the interpretations of religion in Immanuel Kant and Jürgen Habermas. Both philosophers envisage the sense of religion in its social purpose. Kantian project of moral religion and Habermas' endeavor to overcome social disintegration, reviving the dialog between reason and religion, have been interpreted not only as the process of reduction of religion into social plane and an act of appropriation of the religious. One can see that both thinkers encounter the social contingency as the phenomenon (or prophenomenon) which itself is not very clear but appears as grounding the social sense of religion. Therefore the author comes to conclusion that social sense of religion in the secular situation means not only appropriation of the religious (immanentization) but also reveals social relationship as that which calls for religious sense (transcendence in immanence).

This article deals with the question of religion in contemporary secular world, to be precise – the main questions are: what mean political and ethical aspects of religion which are in the focus of contemporary secular world, and what is the social sense (meaning) of religion? The author tries to answer these questions and to find theoretical origins of such attitude toward religion by analyzing the interpretations of religion in Immanuel Kant and Jürgen Habermas. Both philosophers envisage the sense of religion in its social purpose. Kantian project of moral religion and Habermas' endeavor to overcome social disintegration, reviving the dialog between reason and religion, have been interpreted not only as the process of reduction of religion into social plane and an act of appropriation of the religious. One can see that both thinkers encounter the social contingency as the phenomenon (or prophenomenon) which itself is not very clear but appears as grounding the social sense of religion. Therefore the author comes to conclusion that social sense of religion in the secular situation means not only appropriation of the religious (immanentization) but also reveals social relationship as that which calls for religious sense (transcendence in immanence).

This article deals with the question of religion in contemporary secular world, to be precise – the main questions are: what mean political and ethical aspects of religion which are in the focus of contemporary secular world, and what is the social sense (meaning) of religion? The author tries to answer these questions and to find theoretical origins of such attitude toward religion by analyzing the interpretations of religion in Immanuel Kant and Jürgen Habermas. Both philosophers envisage the sense of religion in its social purpose. Kantian project of moral religion and Habermas' endeavor to overcome social disintegration, reviving the dialog between reason and religion, have been interpreted not only as the process of reduction of religion into social plane and an act of appropriation of the religious. One can see that both thinkers encounter the social contingency as the phenomenon (or prophenomenon) which itself is not very clear but appears as grounding the social sense of religion. Therefore the author comes to conclusion that social sense of religion in the secular situation means not only appropriation of the religious (immanentization) but also reveals social relationship as that which calls for religious sense (transcendence in immanence).

This article deals with the question of religion in contemporary secular world, to be precise – the main questions are: what mean political and ethical aspects of religion which are in the focus of contemporary secular world, and what is the social sense (meaning) of religion? The author tries to answer these questions and to find theoretical origins of such attitude toward religion by analyzing the interpretations of religion in Immanuel Kant and Jürgen Habermas. Both philosophers envisage the sense of religion in its social purpose. Kantian project of moral religion and Habermas' endeavor to overcome social disintegration, reviving the dialog between reason and religion, have been interpreted not only as the process of reduction of religion into social plane and an act of appropriation of the religious. One can see that both thinkers encounter the social contingency as the phenomenon (or prophenomenon) which itself is not very clear but appears as grounding the social sense of religion. Therefore the author comes to conclusion that social sense of religion in the secular situation means not only appropriation of the religious (immanentization) but also reveals social relationship as that which calls for religious sense (transcendence in immanence).

Analyzing the contracts for the European Union Constitution we can observe there is not enough attention put on the religion and its essentiality. As far as Maastricht pact is concerned, there are no references to the religion; however, during the considerations of this contract there was a question risen about how important religion is for the European Union. Consequently, it was decided to follow European Human Rights convention. Under the agreement of Amsterdam, the religion discrimination was forbidden; however, it's not a significant achievement since Europe had substantial Christian roots. The Nice charter didn't issue resolutions favorable for the Church yet, it was decided that a person could be exempted from soldering due to his belief. Although, it was not a huge gain, faithful people got more rights.

Analyzing the contracts for the European Union Constitution we can observe there is not enough attention put on the religion and its essentiality. As far as Maastricht pact is concerned, there are no references to the religion; however, during the considerations of this contract there was a question risen about how important religion is for the European Union. Consequently, it was decided to follow European Human Rights convention. Under the agreement of Amsterdam, the religion discrimination was forbidden; however, it's not a significant achievement since Europe had substantial Christian roots. The Nice charter didn't issue resolutions favorable for the Church yet, it was decided that a person could be exempted from soldering due to his belief. Although, it was not a huge gain, faithful people got more rights.

Analyzing the contracts for the European Union Constitution we can observe there is not enough attention put on the religion and its essentiality. As far as Maastricht pact is concerned, there are no references to the religion; however, during the considerations of this contract there was a question risen about how important religion is for the European Union. Consequently, it was decided to follow European Human Rights convention. Under the agreement of Amsterdam, the religion discrimination was forbidden; however, it's not a significant achievement since Europe had substantial Christian roots. The Nice charter didn't issue resolutions favorable for the Church yet, it was decided that a person could be exempted from soldering due to his belief. Although, it was not a huge gain, faithful people got more rights.

The changing nature of education in the EU and Lithuania increases the demand for more universal and broader specialization, which stimulates the search for new models of non –university teacher training. The objective of this article is to discuss the training of religion teachers, possibilities for their broader competence and expediency, based on the 10-year experience of training religion teachers at Marijampole College. Subdisciplines of the Lithuanian language and religion and expediency of integration widen the outlook of a teacher and help to prepare for moral educational work at school. Competences in two specialities (the Lithuanian language and teacher of religion) enable graduates of compete more successfully in the work market of pedagogues. The future of Lithuania especially will depend on the programs of teacher training and how they will be realized. Fast changes of Lithuanian society and education, processes of European integration and acquaintance with dominating models of teacher training in European Union make clear the demand for more universal pedagogues.